Subjective Religiosity and Depression in the Transition to Adulthood

Does being more religious make one less susceptible to depression? We consider the association between subjective religiosity (religious self‐perception and coping) and depression in the context of social support (from family and friends) and stress exposure (recent negative life events, chronic stress, lifetime trauma, and discrimination). Data come from a sample of 1,803 Miami‐Dade County young adults interviewed between 1997 and 2000. We find higher levels of depression among the moderately religious than among either very religious or nonreligious respondents. Interestingly, when observations are made within gender, this relationship applies only to females. Controlling for socioeconomic status and social support largely accounts for the link between religiosity and depression. However, controlling for stress exposure reveals a suppressor effect wherein religiosity once again emerges as significant. Our interpretation is that, while established patterns of religious coping can routinely mitigate distress, heightened stress exposure may elicit increased prayer among the less religious.     

Survey Experiments on Candidate Religiosity,Political Attitudes,and Vote Choice

Because identification with and affect toward social groups is a primary heuristic for citizens, the social group profiles of candidates are important for electoral behavior. We focus on an increasingly important element of candidates’ social characteristics: their levels of religiosity and secularism. We argue that as religious groups and identities become structured less by what religion they are and more by how religious they are (or are not), candidate religiosity and secularism should condition the impact of political orientations such as partisanship and cultural policy attitudes on vote choice. Highly religious candidates should attract more support from Republicans and from cultural conservatives, while overtly secular candidates should appeal more to Democrats and cultural liberals. Using a survey experiment in which respondents evaluate a state legislative candidate with varying levels of religiosity and secularism, we find strong support for our argument.     

Religiosity and Financial Crises in the United States

The farm crisis in the United States in the 1980s had profound effects on rural, agricultural regions of the country, but almost no impact on urban and suburban areas. At the same time, the 2007–2008 housing crisis impacted almost all metropolitan areas, but was much more deeply felt in certain states, such as California, Arizona, Nevada, and Florida. I use a difference‐in‐differences methodology and find that religiosity as measured by religious attendance, prayer frequency, and religious intensity increased significantly in areas impacted by the farm crisis for those who worked in agriculture, and by the housing crisis for those who worked in housing‐related industries. Chen describes increased religiosity in Indonesia following the 1998 financial crisis, and this article demonstrates a similar response to severe financial distress in the United States. This increase is not due to a lower opportunity cost of time, as those who are currently employed have higher levels of attendance than those who are not. I hypothesize that the increased religiosity results from religious institutions’ ability to provide public goods, both financial and emotional, in the form of community support.     

The Long Arm of Religion: Childhood Adversity,Religion, and Self‐perception Among Black Americans

Significant associations between childhood adversity and adult mental health have been documented in epidemiological and social science research. However, there is a dearth of research examining this relationship among black Americans, as well as into what cultural institutions and practices may help individuals in dealing with childhood adversity. This study suggests that religion may be an important resource for black Americans in the face of early‐life socioeconomic and health disadvantage. Using data from the National Survey of American Life, a nationally representative sample of both African Americans and black Caribbeans (n = 5,191), this study outlines a series of arguments linking childhood adversity, religiosity, and self‐perception among black Americans. The results suggest some support for religious involvement in moderating—or buffering—the harmful effects of childhood adversity on the self‐esteem and mastery among black Americans, specifically religious service attendance and religious coping. In addition, the results reveal that religion may also amplify the deleterious effects of childhood disadvantage on adult mental health. Study limitations are identified and several promising directions for future research are discussed.     

Ethnicity, coping, and distress among Korean Americans, Filipino Americans, and Caucasian Americans

The authors examined appraisal, coping, and distress among Korean American, Filipino American, and Caucasian American Protestants. No interaction effects emerged among ethnic groups, but there were significant ethnic main effects for appraisal and coping. Compared with the Caucasian Americans, both Asian American groups appraised stressors as more challenging, and the Korean Americans appraised them also as greater losses. Both Asian American groups reported using more strategies of accepting responsibility, religious coping, distancing, and escape-avoidance than the Caucasian Americans did; the Filipino Americans also reported more problem-solving strategies than the Caucasian Americans. For all participants, challenge appraisals predicted adaptive coping (problem solving and positive reappraisal) and less distress. Problem solving, seeking social support, and positive reappraisal predicted less distress; self-control, accepting responsibility, and escape-avoidance predicted greater distress. The authors stressed the value of assessing ethnicity in coping research.     

The Sense of Divine Control and Psychological Distress: Variations Across Race and Socioeconomic Status

This study examines race and socioeconomic status (SES) differences in levels of the sense of divine control and its association with psychological distress. Using data from adults aged 65 and older in the District of Columbia and two adjoining counties in Maryland, we document that levels of the sense of divine control are highest among African Americans and individuals of low SES. Although the association between SES and perceived divine control is more negative among whites net of statistical adjustments for other indicators of religiosity and stressors, these conditions contribute modestly to the race × SES interaction effect. In addition, the sense of divine control is associated negatively with distress among low-SES African Americans and positively with distress among low-SES white elders. These patterns remain stable net of other forms of religiosity, an array of stressors, and the personal resources of the sense of mastery and self-esteem. Our findings elaborate on social stratification differences in religiosity and their different associations with well-being.     

Are Religiosity and Spirituality Associated with Obesity Among African Americans in the Southeastern United States (the Jackson Heart Study)?

There are several lines of evidence that suggest religiosity and spirituality are protective factors for both physical and mental health, but the association with obesity is less clear. This study examined the associations between dimensions of religiosity and spirituality (religious attendance, daily spirituality, and private prayer), health behaviors and weight among African Americans in central Mississippi. Jackson Heart Study participants with complete data on religious attendance, private prayer, daily spirituality, caloric intake, physical activity, depression, and social support (n = 2,378) were included. Height, weight, and waist circumference were measured. We observed no significant association between religiosity, spirituality, and weight. The relationship between religiosity/spirituality and obesity was not moderated by demographic variables, psychosocial variables, or health behaviors. However, greater religiosity and spirituality were related to lower energy intake, less alcohol use, and less likelihood of lifetime smoking. Although religious participation and spirituality were not cross-sectionally related to weight among African Americans, religiosity and spirituality might promote certain health behaviors. The association between religion and spirituality and weight gain deserves further investigation in studies with a longitudinal study design.     

Religion and Drinking in the Retirement Community

ABSTRACT

The effect of religiosity on drinking patterns of retirement community residents is examined. Based on a systematic random sample, residents of seven West Coast retirement communities were interviewed. Data on religiosity were categorized into social religious activity, and personal religious behavior. It was found that retirement community residents drink more than senior Americans living in other locations; conservative Protestants, identified as those claiming affiliation with denominations that prohibit alcohol consumption, drink less than Roman Catholics or liberal Protestants; and those who score low on religiosity drink more than those who score high on religiosity regardless of denominational affiliation. It was also shown that for conservative Protestants private religiosity predicts drinking behavior, and for liberal Protestants social religious behavior is a predictor variable. The influence of religiosity on drinking behavior was found to be significant.     

Ethnicity,Coping, and Distress Among Korean Americans,Filipino Americans,and Caucasian Americans

Abstract

The authors examined appraisal, coping, and distress among Korean American, Filipino American, and Caucasian American Protestants. No interaction effects emerged among ethnic groups, but there were significant ethnic main effects for appraisal and coping. Compared with the Caucasian Americans, both Asian American groups appraised stressors as more challenging, and the Korean Americans appraised them also as greater losses. Both Asian American groups reported using more strategies of accepting responsibility, religious coping, distancing, and escape-avoidance than the Caucasian Americans did; the Filipino Americans also reported more problem-solving strategies than the Caucasian Americans. For all participants, challenge appraisals predicted adaptive coping (problem solving and positive reappraisal) and less distress. Problem solving, seeking social support, and positive reappraisal predicted less distress; self-control, accepting responsibility, and escape-avoidance predicted greater distress. The authors stressed the value of assessing ethnicity in coping research.     

Balm in Gilead: Racism, Religious Involvement, and Psychological Distress Among African-American Adults

Although a long tradition of theoretical and sociohistorical analysis has suggested that religious practices and values help African Americans in coping with the distressing sequelae of racism and discrimination, few studies have examined this issue with systematic, quantitative, empirical data. Our work contributes to the literature by: (a) outlining a series of arguments regarding the potential significance of multiple aspects of religious involvement—attendance at services, church-based social support, and religious guidance in daily life—in dealing with harmful psychosocial effects of recent experiences of discrimination; and (b) testing hypotheses derived from two alternative models of the racism-religion-distress relationship using longitudinal data from a nationwide survey. Results indicate that both religious guidance and religious attendance moderate the effects of racism on psychological distress, while congregational support has a direct (but not interactive) effect on distress, thereby partly offsetting (but not buffering) the negative effects of discrimination.     

Religiosity Reduces the Negative Influence of Injustice on Subjective Well-being: A Study in 121 Nations

National injustice has been linked to lower national happiness. We predict that national religiosity will mitigate this negative influence of injustice on happiness. We test this hypothesis analyzing national-level data from 121 nations, using a single-level moderated regression analysis. To capture various aspects of national injustice, we combine four national measures associated with injustice, namely: indexes of group grievances, political terror, rule of law, and corruption perceptions. The results show that national religiosity has a significant moderating effect on the relationship between injustice and happiness, such that higher levels of religiosity mitigate more of the negative effects of injustice on happiness than lower levels do. The results hold when religious affiliation and indexes of economic prosperity, education, and social support are controlled for. These results indicate that people in religious cultures may successfully utilize religious faith to deal with adverse conditions.     

Enhanced Religiosity Following Illness? Assessing Evidence of Religious Consolation Among Black and White Americans

This study assesses variation among Black and White Americans in the impact of ill-health on public and subjective religiosity. It is the first longitudinal assessment of race-based variation in “religious consolation.” The under-explored consolation thesis anticipates ill-health influencing religiosity rather than the reverse, with religiosity functioning as a coping resource marshaled by the ill. Effects across races of physical ill-health indicators (chronic illnesses and impaired functioning) on religiosity outcomes are the main focus; but across-race variation in psychological distress-induced “consolation” is also assessed. Findings yield only limited evidence of consolation in each race, and restricted variation across races: Change in impaired functioning slightly enhances Whites’ subjective religiosity; but that effect does not significantly eclipse the impact among Blacks. There is no evidence of physical illness-induced consolation among Blacks; and the proposition that Blacks are more inclined toward consolation than Whites is affirmed only for psychological distress. There are no signs in either race that consolation is intensified by aging or higher religiosity, and no significant across-race differentials in effects of these illness-age and illness-religiosity interactions on subsequent religiosity. The multi-population model utilizes Americans’ Changing Lives data.     

The Religious and Political Origins of Evangelical Protestants’ Opposition to Environmental Spending

Evangelical Protestants are less likely than most other Americans to support environmental policies and spending to protect the natural environment. We use almost three decades of repeated cross‐sectional data to examine the factors that promote evangelicals’ opposition to environmental spending. Mediation models with bootstrapped standard errors show that affiliation with the Republican Party, biblical literalism, and religious service attendance mediate differences in support for environmental spending between evangelical Protestants and other Americans. The importance of these mediating variables, however, varies over time and by the group evangelicals are being compared to. Differences in support for environmental spending between evangelical and mainline Protestants, for example, are primarily due to views of the Bible, but not at all to Republican identification. The results shed light on the causal effects of religion on views of the environment, temporal changes in the social and political implications of religiosity, the persistence of divisive issues that support the continued existence of culture wars, and the future of government spending on environmental problems in a social context where scientific evidence is filtered through political and religious ideology.     

Profiles of Anticipated Support: Religion's Place in the Composition of Americans’ Emotional Support Networks

In this article we analyze the role of religion in the composition of Americans’ networks of anticipated emotional support. Drawing on data from the National Survey of Religion and Family Life, which contains information on multiple sources of potential emotional support, we use latent class analysis to uncover four different anticipated support profiles, which are organized along two dimensions of variation: religiosity and breadth. We label these profiles religious, secular, broad, and limited. Our analyses demonstrate associations between these anticipated support profiles and a person's gender, family status, age, race, socioeconomic status, and religious involvement. For instance, we find that Catholics are more likely than non‐Catholics to have secular rather than religious support profiles, and African Americans tend to have profiles that are either religious or limited. Finally, we show that these profiles have implications for well‐being. We contribute to research on religion and emotional support by describing how religious and secular sources combine into overall anticipated support profiles. Our conclusion addresses the implications of these findings for current scholarship on religion and emotional support networks.     

Pathways of Religious Assimilation: Second‐Generation Asian Americans’ Religious Retention and Religiosity

We explore the religious assimilation of different Asian American second‐generation religious groups by examining their rates of religious retention and levels of religiosity relative to the first generation and the general American population. In general, Asian Americans exhibit a pattern of generational religious decline: the second generation tend to have lower levels of both religious retention and religiosity compared to the immigrant generation. The second generation do not necessarily conform to the religious patterns of the general population. Rather, they follow different trajectories of retention and religiosity depending on the religion. We identify four different pathways of religious change among the second generation, and discuss how racial and religious differences mediate assimilation into American religion.     

What Makes Politicians “Religious”? How Identity Congruence Shapes Religious Evaluations

How do Americans evaluate politicians’ religiosity? We theorize extra-religious “identity congruence,” the perceived correspondence between others’ group identities and our own, will powerfully shape evaluations. We test this expectation using data from two large, nationally representative surveys that ask Americans to rate the religiosity of prominent politicians. Consistent with our theory, the strongest predictors of how Americans rate politicians’ religiosity are their congruence on party identification and ideological identity as well as expected alignments with racial identity and Christian nationalism. Respondents’ religious characteristics are relatively weak predictors. And these trends hold regardless of Americans’ knowledge of leaders’ professed religious identity. Patterns are consistent with our theory even when we split samples by party. When we compare ratings between politicians who are widely regarded as irreligious to those who are regarded as conventionally religious, partisan congruence and racial identity largely mitigate the religious advantage of the latter. Racial identity also moderates congruence on key factors. Finally, identity congruence on party, ideology, and Christian nationalism follows expected patterns even among secular Americans for whom “religious” less intuitively implies “my group.” In a time of growing identity-alignment along partisan, ideological, racial, and religious lines, extra-religious “identity congruence” powerfully shapes how Americans evaluate politicians’ religiosity.     

Religiosity and psychological distress among blacks

The influence of religion on mental well-being has been the subject of controversy for a long while. Yet little is known about this relationship among black Americans. Using a probability-based sample of 451 urban black Americans, this study examines gender differences in religiosity and explores the ramifications for mental health. Findings indicate that females are more religious than males as evidenced by their greater participation in organizational forms of religious practice such as meetings and other gatherings. However, for both males and females, religiosity varied significantly by age and by marital and parental status. On the other hand, there were no differences in religiosity according to levels of education, income, and employment status for either males or females. With regard to mental health, greater religiosity was associated with fewer depressive symptoms for both males and females. Further, in the event of stressful circumstances, the influence of religion on mental well-being for females was direct, while religious involvement appeared to have an indirect or stress- buffering effect for males.     

Religious Tradition,Religiosity, or Everyday Theologies? Unpacking Religion’s Relationship to Support for Legalizing Same-Sex Marriage Among a College Student Sample

This study explores the differential impact of religious tradition, religiosity, and everyday theologies on support for legalizing same-sex marriage among a sample of undergraduate college students. The findings suggest that among college students in the United States the group of everyday theologies—personal religious beliefs that emerge through individuals’ lived experiences and social interactions—that we examine has a larger influence on attitudes about legalizing same-sex marriage than do either religious tradition or religiosity (measured as attendance, prayer, and guidance). We operationalize the concept of everyday theologies as levels of endorsement for six different religious themes. Implications for social movements promoting same-sex marriage and future research are discussed.     

Examining a model of the relation between religiosity and suicidal ideation in a sample of African American and White college students

In this study, a model of certain aspects of religiosity, social support, and depressive symptomatology that would examine how African Americans may be, differentially, protected from suicide was proposed. Intrinsic religiosity was found to be negatively related to depressive symptoms which were positively related to suicide ideation in a sample of 459 college students. Though the model was expected to produce more robust results for African American compared to White students, we did not find this. Further investigation of religiosity and related phenomena (e.g., spirituality) are warranted across age, socioeconomic, and ethnic groups.     

Religiosity and agency and communion: their relationship to religious judgmentalism

The present study is an introduction to the construct of religious judgmentalism, defined as a willingness to make religious or moral judgments of others based on a limited period of observation; the study offers a prediction about which individuals will engage in such judgmental behavior. It was predicted that agency motives would significantly predict religious judgmentalism in a religious population but that communion motives and intrinsic religiosity would moderate this effect. Overall, the findings supported these predictions. Agency motives were positively correlated with religious judgmentalism. Intrinsic religiosity predicted a general unwillingness to make religious evaluations of others. Both intrinsic religiosity and communion motives did moderate the effects of high agency motives. Specifically, increases in communion motive and intrinsic religiosity, at high levels of agency motives, significantly predicted lower scores for religious judgmentalism. These findings were conceptualized as preliminary evidence for the position that interpersonal motives, rather than religiousness or religious motivation, predict social intolerance and criticism in religious individuals.